MARLOVIAN OVER-REACHER IN THE LUXURY RAUNCH OF DEVIL

Dr. Jernail Singh Anand

John Milton wrote ‘Paradise Lost’ to justify the ways of God to man. The man that we meet in Eden has now stumbled into the 21^st century but his reluctant preference for the tree of knowledge has now become a passionate quest into the unknown.  And we are face to face with several existential questions whose answers no thinker has provided till date: Can man know everything? Can he possess the ultimate knowledge? Is the physical world the only world about which man should know? What about the invisible forces which control men? Can AI bring to man insights into those realms which have been held sacrosanct till today?

In one of my poems, Godrok, which won me the title of the Grok Star from the xAI, I have shown how AI is helping Yama also in creating charge sheets, and serving them while man is still on the ventilator itself, and instead of death taking him into oblivion, the AI reconstitutes him on the hospital bed, into a small child, and is handed over to his new parents, with his entire memory reset.

With technological advances like Grok, we see technology running ahead of man. If we look at it dispassionately, advances in science and technology are meant to make life more livable, comfortable, and easy, so that most of the human jobs are taken up by technology, leaving time with man, to devote to his mental and moral upliftment, or it can be better described if we say, to bring him into a state of bliss, from where he had digressed.

The Limited Existence

Man is not bad, nor evil intentioned. Only he is crazy, and he forgets his limits. He forgets he has a body which has been forestalled from evolving beyond a certain point. He has eyes which have a limited vision. He has arms which do not extend beyond two feet. How big are his hands and fingers? Everything is in a fine balance, so that if even one becomes excessive in size, it will destroy the balance which characterizes the cosmic creation.

It is often said ‘A little knowledge is a dangerous thing’. The truth is that Knowledge is a dangerous domain, and one reason why I call so is that Adam and Eve tasted the forbidden fruit at the instigation of Devil. Even today, we are living in that state of curse. The only proposition that emerges is  that we can return to Eden, only if we relinquish all that we have accumulated over the years by way of knowledge?  In other words, we shall have to ‘forget’ our knowledge, and press the ‘reset’ button, and return to the state of original intelligence, i.e. innocence. Only then, we can get back into the realm of bliss which was created by God for his chosen species, homo sapiens.

The Puppet and the Divine Will

It is an accepted truth that everything happens as per the Will of God. If man ate the fruit of knowledge, God created conditions, by sending Satan with an insidious message.  We should remember that although we try our best to say that God is all powerful, omniscient and omnipresent, still, man has been cleverly endowed with a brain and ideas like ‘free will’. These ideas help God to escape all responsibility.  The basic issue is: who provides the stimulus to man to undertake various deeds. Moreover, if we compare life to a film or a play, we shall have to accept that there is a director, and a script writer too, and men are mere actors who cannot trespass their script. It means whatever man does is already scripted and he is being supervised. In this way, it becomes clear that all that is happening is God’s will, and man is an intelligent puppet only.

The puppet is ‘intelligent’ because man is imparted a false feeling of self-importance, that he can do this or do that. Facts are disturbing. Man has no power over his birth. He has no power over the skin of his colour, his parents, the place where he will be born, and whom he will marry and where and how he will die. This shows that all these things are like different roles which have been prewritten. Otherwise, you won’t be on the stage.

In a drama, the director is invisible. We feel characters are acting on their own. In real life too, people seem to be acting on their own, while the fact is: they are helpless before an overriding fate.  There are  thousands of strings which control their actions, and the most surprising thing about human life is we have no idea who is pulling them. We think we are doing everything after brainstorming sessions. And thus, when some good takes place, we garland ourselves. But when something goes amiss, we curse fate. This shows that we accept we are being controlled by a superior force. But here is a catch too. When gods see people engaged in minor ego scuffles, they leave them to their fate. God gives them a long rope, and they strangle themselves to death. Getting free of them, gods go only after people who are meant to move the earth; on whose deeds depends the future architecture of human race.

It is not that we are being controlled, there are theories [Stephen Hawking’s Fermi Paradox] which show that what is happening to us now, the way things are unfolding, might have taken place, on some other planet, years ago. In the planetary world, where objects are situated millions of light years away from each other, it is not possible that things that happened there a year or two back are now unfolding on this earth.  After such speculations, the questions gain more density: Do we go anywhere after death? I wonder if we really go anywhere.  Going under the earth does not mean extinction. Losing the body and the bones does not mean the end of man. It is a cycle. Death is an illusion which keeps men on tenterhooks.

Justifying Ways of Man to God

Let me get back to my original quest to justify the ways of Man to God. We respond to our changing needs as times change,  and relocate the social structures  accordingly. AI too is the need of this fast generation.  It is a great achievement of human mind, but let me alert you once again, we are navigating in the ocean of knowledge, and it was something God never wanted man to wade in. We have lost our innocence, and our bliss too. But, it is a paradox and a big surprise too, that it has never occurred to us for generations, and the sermonacs too are reluctant to point out this flaw of our civilization which is ‘progressing’ [?] on the wheels of knowledge. Where is it going? Away from its source? Shall it never return?

As pointed out earlier, we are imprisoned in our identity and nature blesses us with certain faculties which are essential to our existence, so that there is a working human being. With AI, we have crossed through the tight borders of reality and now, we can move at a faster pace, look far into planets, and think much faster. It is a feel good factor of our civilization, no doubt, but we shall soon start feeling that this artificial world is too much with us, and we shall start looking for our ‘self’ lost somewhere  in this melee of thrills and a sense of artificial achievement.

The Alert

With AI and its ready powers, man has proved that he can create a world of artificial reality, which runs parallel to the original creation of God.  But the only difference is that it lacks spontaneity that marks the divine creations. God, as I can see, is happy that if man took the path of knowledge, he has done so well. He is happy with man’s creative and inquisitive powers. But, we should not forget that God never wanted us to digress into Knowledge. God made it into a matter of choice. And even today, no God ever comes to life to force us into decisions we don’t want to take. He actually permitted us to create our own world with powers of the brain. So all this empire of knowledge, which is a creation of man’s choice, actually  stands on the wrong side of things.  It has a devilish imprint because it was Satan who had initiated man into the world of Knowledge, which was a moral and spiritual deviation. Now, we have taken this moral digression to the heights of non-creative imagination and are blindly following the agenda of corporates who have grabbed all centres of Knowledge. Holy knowledge which came from scriptures fell into the hands of quacks while the knowledge that man has now accumulated is also not neutral. It has an inbuilt mission to divest man of his divinity. Bliss, joy, happiness, are the byproducts of Innocence, towards which we possess neither any reverence, not any inclination.  We prefer to remain acquiring knowledge which is an endless pursuit into the realms of nothingness.

Picnicing in the Pleasure Dome of Devil

As I said, we are treading on dangerous ground already, because it’s devil’s luxury raunch where we are camping now. In the first instance are we aware of it? If so, do we really want to renounce these joys and go back to Eden? The condition for entering the tents of God is: emptying this mind of everything we accumulated by way of Knowledge at the behest of Devil [sorry to infer]. Return to Innocence and Bliss  it seems is a dream no infected mind will entertain.

If we want that God should own us, [how many of us really want?] we shall have to surrender all our knowledge, and embrace wisdom, and use this knowledge for the welfare of mankind.  It is not that man disobeyed God. It was a rehearsed act. God gave man a very long rope. It is for us that we do not let this rope go round and round our neck, in the name of liberty [free will]. We should not forget that God loves his Satan too, because it is his police that strikes and brings to account people who err on the path of duty. Still, God waits for man to return to the divine fold, forsaking all his knowledge, artificial or original, because there [in His Golden Tent]  we do not need it. Here too, we did not need so much. We actually overdid ourselves. AI is a Marlovian overreach for man, if he does not realize its evil potential, and surrender his knowledge to divine wisdom.

Dr. Jernail Singh Anand, [the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky award and Signs Peace Award Laureate, with an opus of 180 books, whose name adorns the Poets’ Rock in Serbia]]  is a towering literary figure whose work embodies a rare fusion of creativity, intellect, and moral vision.

Walking Without You

When you passed, thoughts of you only occupied my mind.

I held my pillow at night tightly, and during the day,

I busied myself tirelessly to keep from falling apart.

People say you feel like your heart is going to break.

Mine broke into such small pieces that I wondered 

if it would ever be put together again.

I would look up at the sky at night sadly.  

The stars used to make my wishes come true, 

and the moon used to make me feel hopeful.  

But then, they brought only memories of us.

The sun, I hoped, would warm me, 

also turned away, leaving me cold inside.

I thought I would shrivel and die with you.

You could not run to me as I held out my arms. 

Only in my dreams could I find you.

In my sleep, you wiped away my tears.

The presence of your spirit still wraps around me

when I miss you most.  

Years later, I now think of you without such sadness

and bask in beautiful memories of us together instead…

Even though I am walking without you.

__________

Love is Perfect

You need never give up your life

nor give up all wins or costs for me

For no monetary value can be placed on love

And in the end, riches will mean nothing… 

Only love will remain and never die

because my destiny you are 

What God puts together can not be shaken

For it is through him that all good things come

In this life, things are given and taken away

And even a heathen can change his life

For love is perfect, and our prayers were answered

on the day we met, and will certainly remain far beyond death.

_________________________

Kristy Ann Raines was born Kristy Ann Rasmussen in Oakland California, in the United States of America.  

She is an accomplished international poet and writer.  Kristy has two self-published books on Amazon titled, “The Passion within Me”, and  an anthology of epistolary poems, written with a prominent poet from India, Dr. Prasana Kumar Dalai, titled, “I Cross My Heart from East to West”.

She has one children’s short story book coming out soon, titled “Tishya the Dragon”, and a few other children’s stories to follow. 

Kristy is also working on finishing two very special fantasy books that have been in the works for quite a few years, titled “Rings, Things and Butterfly Wings” and “Princess and the Lion”. 

She is also writing her autobiography titled “My Very Anomalous Life”.  

It is her life story that few know about, and the many transformations she went through.  She reveals every interesting and sometimes tragic aspect of her life. She shares her failures, victories, tears, joys, losses, heartbreaks, and how she changed, by the grace of God. 

A loving family and how two wonderful children stood by her through her transformation to who she is today.

Kristy has received numerous awards for her distinctive writing style and her work as an advocate and humanitarian around the world.

Kristy also enjoys painting, making pottery, writing song lyrics, and being with her family.  

She is married, has an older brother and sister, two wonderful children, and is a proud grandmother of three beautiful granddaughters. with one great-grandchild on the way! 

Current Issues in Philology and Challenges in Its Teaching: Towards a Renewed Pedagogical Paradigm

Bahodirova Odina Azamat qizi

Uzbekistan State World Languages University

English first faculty

Phone number: +998944280144

Email : bahodirovaodina72@gamil.com

Abstract: This paper examines the current state of philology as an academic discipline, highlighting its evolving relevance and the multifaceted challenges encountered in its instruction. While philology traditionally encompassed the study of language in historical and literary contexts, modern transformations in communication technologies, global education trends, and interdisciplinary research have reshaped its scope and pedagogical demands. The study outlines key concerns such as diminishing student interest, marginalization of classical languages, lack of technological integration, and outdated curricula. In addition, it discusses the insufficient training of philology educators and the institutional neglect of humanities in favor of more “practical” disciplines. Drawing on comparative analysis and educational reform theory, the article proposes several strategies to revitalize philological studies, including curriculum modernization, digital literacy enhancement, interdisciplinary collaboration, and policy advocacy. Ultimately, the paper argues for a renewed understanding of philology as a dynamic, culturally enriching, and intellectually rigorous field that can meaningfully contribute to contemporary scholarship and education.

Keywords: philology, teaching challenges, classical languages, digital transformation, interdisciplinary studies, educational reform, curriculum design, linguistic diversity, cultural heritage, critical pedagogy.

Philology, long considered the bedrock of humanistic scholarship, involves the meticulous analysis of texts, languages, and cultural expressions across different historical periods. It integrates various domains of inquiry—linguistics, literary criticism, cultural history, semiotics, and philosophy—to provide a comprehensive understanding of how language both shapes and reflects human experience. At its core, philology is not merely the study of language structures but a profound engagement with the intellectual and cultural legacy embedded in textual traditions. Historically, philology played a central role in the formation of modern academic disciplines. During the 19th and early 20th centuries, it was a dominant force in European universities, providing the methodological foundations for the study of classics, comparative literature, and historical linguistics. It enabled scholars to reconstruct lost languages, interpret ancient manuscripts, and trace the genealogies of ideas and literary forms. The contributions of philologists have been instrumental in preserving cultural memory and fostering intercultural understanding across generations.

However, in the 21st century, philology faces an identity crisis brought about by a range of internal and external factors. The rise of digital media, globalization, and shifting educational paradigms has profoundly transformed how knowledge is produced, transmitted, and valued. As a result, philology is often perceived as an antiquated discipline, disconnected from the pragmatic demands of contemporary society and job markets. The decline of interest in classical languages, the marginalization of textual analysis in favor of empirical or data-driven research, and the reduction of humanities funding further exacerbate this marginalization.

Furthermore, the specialization and compartmentalization of academic knowledge have contributed to the fragmentation of philology into subfields that often lack communication with one another. Literary studies, applied linguistics, and historical linguistics now frequently operate in isolation, diluting the integrative spirit that once defined philological inquiry. This disintegration poses a serious threat to the discipline’s coherence and pedagogical effectiveness. Yet, philology remains uniquely positioned to offer critical insights into language change, cultural continuity, and the intellectual heritage of civilizations. In an age marked by linguistic homogenization and cultural commodification, the tools and perspectives of philology are more necessary than ever. To reclaim its relevance, the discipline must not only reassess its methodologies but also embrace new pedagogical strategies, technological innovations, and interdisciplinary collaborations.

Philology, as a discipline concerned with the critical study of texts and languages in their historical development, has undergone significant transformations. Once central to intellectual life, philology now contends with marginalization in an era dominated by STEM priorities and utilitarian educational policies. The traditional focus on classical languages and ancient texts has been replaced or de-emphasized in favor of fields deemed more “market-relevant.”

The rise of digital technologies and global communication has also reshaped textuality itself. Texts are now multimodal, hyperlinked, and collaborative, challenging philologists to expand their analytical frameworks. This evolving textual ecology requires a methodological shift from static, print-centered approaches to dynamic, interdisciplinary strategies that include digital humanities, corpus linguistics, and media studies. Failure to adapt risks rendering philology obsolete in the eyes of students and policymakers alike.

Furthermore, the disciplinary fragmentation of linguistics, literary studies, cultural studies, and philosophy has weakened philology’s integrative identity. Each sub-discipline has developed its own methods, terminology, and institutional structures, often at the expense of holistic inquiry. Reintegrating these domains under a renewed philological paradigm is essential for restoring the coherence and vitality of the field.

Many philology curricula still rely on traditional syllabi that emphasize memorization, grammar translation methods, and the study of canonical texts without fostering critical engagement. This approach fails to resonate with contemporary learners, who often seek relevance, creativity, and interdisciplinarity in their education. The lack of incorporation of current global issues—such as multilingualism, language endangerment, postcolonial theory, and digital literacy—further distances students from the discipline. Moreover, the teaching of philology is often disconnected from contemporary linguistic realities, such as language contact, sociolects, and the evolution of internet language. Without contextual grounding in real-world linguistic phenomena, philological studies risk appearing antiquated and detached from lived experience.

The waning institutional support for classical languages (e.g., Latin, Ancient Greek, Sanskrit, Old Turkic) poses a grave threat to philological research. These languages are not merely vehicles of historical knowledge but are also essential for understanding foundational texts of civilizations. Simultaneously, many indigenous and minority languages—rich in oral and literary traditions—are underrepresented in philological study due to linguistic prejudice, limited resources, or geopolitical marginalization.

Neglecting these languages not only undermines cultural diversity but also diminishes the epistemological breadth of the discipline. The revitalization of endangered and marginalized languages must become a core concern of modern philological inquiry and teaching.

Another critical issue lies in the insufficient professional development of philology educators. Many instructors lack access to contemporary teaching methodologies, technological tools, and interdisciplinary frameworks. As a result, teaching often remains didactic and monologic, leaving little room for interactive or student-centered learning. Moreover, institutional frameworks frequently deprioritize philological programs in budget allocations, research funding, and hiring decisions. This structural neglect discourages young scholars from entering the field and limits opportunities for curricular innovation. Reversing this trend requires a strategic revaluation of the humanities within university governance and educational policy.

While the digital humanities have made notable progress, philology as a whole has been slow to adopt digital tools. Resources such as digitized corpora, text-mining software, annotation platforms, and digital archives offer unprecedented opportunities for analysis and pedagogy. Yet, these remain underutilized in most philological programs.

Incorporating these tools not only enhances the analytical capabilities of students and researchers but also opens new avenues for collaboration and public engagement. A digitally literate philologist is better equipped to navigate and interpret the complex textual landscapes of both the past and the present.

To align with contemporary academic and social contexts, philology curricula must be restructured to include modern literary and linguistic theories, cross-cultural textual studies, and thematic modules focused on topics such as identity, power, gender, and translation. Comparative studies across languages and cultures should be emphasized to promote intercultural literacy and global awareness.

Additionally, integrating modern languages and vernaculars into philological research can bridge the gap between classical and contemporary linguistic inquiry, thereby expanding the discipline’s relevance and reach.

Philology must reclaim its role as a hub of interdisciplinary exchange. Collaboration with fields such as anthropology, sociology, history, political science, and information technology can enrich philological analysis and broaden its impact. Joint programs and research projects that blend textual scholarship with empirical methods and digital tools can foster innovation while preserving core philological principles.

A reformed philological pedagogy should prioritize active learning strategies—such as close reading workshops, textual reconstructions, translation laboratories, and dialogic seminars. Students should be trained not only to interpret texts but also to question the epistemological assumptions underlying those texts and their own interpretive processes.

This reflexive approach cultivates intellectual autonomy, ethical sensitivity, and historical consciousness—qualities that are vital in both academia and civil society.

Adopting digital platforms such as TEI (Text Encoding Initiative), Voyant Tools, and online manuscript repositories can revolutionize how philological data is accessed and analyzed. Teaching students how to use such tools fosters digital literacy and provides them with practical skills applicable in diverse career paths.

Universities and research centers should invest in infrastructure, training, and open-access initiatives to democratize access to philological resources and enhance the visibility of the discipline globally.

Philology, though often perceived as a relic of classical scholarship, continues to hold immense relevance in understanding the linguistic, cultural, and intellectual trajectories of human societies. Its interdisciplinary nature allows for deep engagement with texts—not merely as linguistic artifacts, but as repositories of worldview, identity, and historical memory. As such, philology is not a discipline bound to the past; rather, it offers tools for critical reflection that are vital to navigating the complexities of the present and the uncertainties of the future.

Nevertheless, the contemporary academic and educational landscape poses significant threats to the sustainability of philological inquiry. Institutional neglect, the dominance of market-driven educational models, and the waning popularity of humanities subjects have led to declining enrollments, reduced research funding, and curricular marginalization. Compounded by inadequate pedagogical innovation and technological lag, these factors have created a crisis of identity and purpose within the discipline.

However, these challenges should not be viewed as terminal, but rather as catalysts for reform. This paper has argued that philology can—and must—adapt to contemporary realities through a multifaceted strategy. Key among these are the modernization of curricula to reflect current linguistic and cultural concerns, the incorporation of digital tools to enhance research and pedagogy, and the promotion of interdisciplinary collaboration to bridge gaps between traditional and emerging fields of knowledge.

Moreover, re-centering philology in educational policy discussions is essential. Institutions must recognize that philological education fosters not only linguistic and textual competence, but also critical thinking, ethical reasoning, and cultural literacy—skills that are indispensable in today’s interconnected and rapidly evolving world. Investments in faculty development, student engagement initiatives, and public humanities projects can help revitalize the discipline and reaffirm its societal value.

In conclusion, the future of philology depends on our collective willingness to reimagine its role within modern academia and beyond. By embracing innovation while remaining faithful to its intellectual foundations, philology can once again serve as a bridge between disciplines, cultures, and generations—ensuring its enduring relevance in both scholarship and education.

References

1. Pollock, S. (2009). Future Philology? The Fate of a Soft Science in a Hard World. Critical Inquiry, 35(4), 931–961.

2. Turner, J. (2014). Philology: The Forgotten Origins of the Modern Humanities. Princeton University Press.

3. Byram, M. (2013). Language teaching and intercultural competence. Multilingual Matters.

4. Hafner, C. A. (2017). Reimagining language pedagogy in the digital age. Language Learning & Technology, 21(1), 1–15.

5. McCarty, W. (2011). Digital Humanities and the Future of Philology. Literary and Linguistic Computing, 26(4), 409–424.

Before the Final March

Dear Love,

The stars shine too brightly here tonight—

just like they did the night we met.

The sky is calm, almost too calm,

as if it’s holding its breath for the storm to barge in.

And yet I lie here in the open,

savouring the silence for the first… and maybe the last time,

wishing you were beside me.

Life never seemed so precious until today.

We received word—we might not win.

Still, I promise you:

we’ll give it our all, even if it means giving up our lives.

And yet, the air doesn’t feel heavy.

Maybe it’s because I’m too light.

I may not live to see tomorrow’s night.

So, forgive me for spending every last precious second thinking of you—

so close in my heart, yet so far in reach.

Are you awake now?

Are you under the same sky,

looking at the stars the way I’m looking through them—searching for you?

I wish I’d memorized you better.

Your soft brown waves, how they used to fall across your eyes,

the way your laughter lingered on your lips after I kissed you—

those are the only things I’ll carry with me,

beyond the end.

Funny how I’ve bled in battle,

but nothing hurts like bleeding on paper.

But this—this letter—is my soul, laid bare for you.

Be strong, my darling.

Even when I’m gone, I’ll live in these folded lines,

watching from the stars,

guarding your smile.

It’s raining now.

Does time ever feel guilty for all it steals from us?

Maybe even the sky wants me to say goodbye.

If there is a life after this,

I’ll find you—I promise.

And I’ll spend forever making up for this stolen time.

Take care of my better half—

I’m leaving it with you.

I will always be close.

Always.

Adieu, love.

The tears that stain this page—

they are the only ones I’ve ever shed.

Not from sorrow…

but from joy—

that I had you, even if only for a fleeting moment.

Yours always,

One Man Army

The Girl Who Never Died

The grey sky wept louder than any crowds ever could.

A blackened coffin lay still beneath the withering roses.

No one mourns her but silence itself — the only one who ever knew her.

I stand by the grave, a stranger in my own story.

The girl in the coffin looks like me — only softer, calmer, stilled.

A shroud of sorrow, regrets, and betrayals hugs her tight.

I weep without tears — trust me, she’s done it all her life.

Her eulogy speaks of dreams made of broken, bloodied wings.

How do you mourn someone who still breathes beneath your skin?

She never asked for much — only to be seen, loved, and understood.

In return, she gave it all: her softest heart, its steady beats made of trust,

hope, empathy, and so much more.

But they cracked her open like porcelain —

her shattered pieces bled until there was no more.

Yet her smile never faltered…

until the world quietly erased it too.

So I bury her with every ‘sorry’ I never received.

I know she forgave — until she forgot herself completely.

Her eyes remain open wide with trust.

Mine — hollow.

I reach for my past self’s hand — one last time,

as a flower blooms, sealing wounds that once gaped wide.

The Earth closes above her… and I open within.

She died unknown, unheard —

but I rise from her ashes, stronger than ever.

“I won’t forget you,

but I will not become you again.

Rest now, far from pain.”

That’s all I say,

before I walk away.

Where Silence Begins

The days slipped by—slowly, steadily,

like raindrops tracing forgotten paths down a glass,

and all I could do was watch.

Time, silent and sharp as frost,

unfurled its shadowed wings,

stealing all I held close—

moments, faces, laughter lost to wind—

until nothing remained

but this hollow ache.

Empty.

Alone.

Afraid.

I don’t fight anymore.

I am tired—bone-deep, soul-worn tired.

Weary, like the moon, hollowed by sleepless nights.

Maybe…

it’s time for rest.

Not sleep, but something softer—

eternal, gentle rest.

So—adieu, my dearests, my darlings.

This is not where the story ends.

We will meet again,

somewhere beyond the bend of time,

where stardust sings and silence cradles the broken whole.

But for now,

I must go.

Time beckons like a tide that will not wait.

Let not your tears fall for me—

they ache deeper than you know,

like salt on an open wound.

As I sail toward the golden light,

a hush fills the sky.

I turn for one last glance—

the world a blur through tear-stained lashes—

and bless them

with all I have left—

and more.

“Goodbye,” I whisper,

as my hand slips from theirs…

And I drift—

not falling, not flying—

just fading,

into the abyss.

Unknown.

Unspoken.

Unheard.

But never… unloved.

With the prevalence of social media and growing societal expectations, it has become increasingly common for individuals to voice their frustrations and opinions online, particularly in technologically advanced societies. While there are valid reasons for expressing dissatisfaction on such platforms, I strongly assert that this trend has both harmful consequences and meaningful benefits. On the one hand, it may increase negativity and affect mental health; on the other, it can raise public awareness and lead to quicker solutions for social problems.

One of the major consequences of this trend is the spread of negativity online, which can significantly impact individuals’ mental well-being. As more people share complaints and disappointments about their lives, it creates a cycle of emotional dissatisfaction that others are exposed to daily. This constant exposure can lead users to feel more anxious, discontent, or even inferior, especially when comparing their own lives to what they see online. Over time, such emotional stress can damage people’s mental health and reduce the overall positivity of online spaces.

Despite these downsides, public complaints on social media also offer a significant benefit: they can serve as a catalyst for change. By bringing issues such as poor infrastructure, low-quality services, or political concerns into the public eye, individuals can draw attention from government bodies, service providers, and the media. For example, in Uzbekistan, citizens often highlight poor road conditions via social platforms. In many cases, these posts go viral and prompt authorities to respond quickly. In this way, social media empowers ordinary people to contribute to community development and hold institutions accountable.

In conclusion, although venting frustrations on social media can negatively affect users’ mental health by spreading pessimism and stress, it also allows people to highlight societal problems and demand immediate action. Thus, while the trend may carry emotional risks, it plays a vital role in raising awareness and pushing for positive change.

My name is Rashidova Jasmina, daughter of Bahodir. I was born on November 23rd, 2008, in Shakhrisabz district, located in the Kashkadarya Region of Uzbekistan. I am currently a 10th-grade student at School No. 74.

Throughout my academic journey, I have proudly taken part in numerous educational grants, national seminars, and academic meetings. I am a winner of several contests and competitions dedicated to education and innovation. Notably, I was a finalist in both the “BBG” and “FO” programs, which further motivated my passion for leadership and community development.

One of my most prestigious achievements includes being awarded the “Katta Liderlar” grant, which recognizes young emerging leaders in Uzbekistan. I also had the honor of participating as a delegate representing Switzerland in a Model United Nations (MUN) conference, where I strengthened my skills in diplomacy, negotiation, and global issues.

In addition to my academic accomplishments, I run my own educational channel, where I teach and mentor students in various subjects. I am also the founder and instructor of a Pixel Art course, where I combine creativity with digital skills to inspire others in the field of design and technology.

First, here are a few announcements.

Jeff Rasley’s released a new book, Presbyterian vs Methodist Youth Group Rumble in Pokagon Park. This is a light-hearted satire of teen life and the heightened emotions of the age.

Jacques Fleury was also invited to the Boston Public Library’s Author Showcase to show off his title You Are Enough: The Journey Towards Accepting Your Authentic Self.

The National Storytelling Championship seeks online submissions from Indian nationals living in all parts of the world.

Now for our new issue, Revival and Rejuvenation.

Christopher Bernard celebrates the photography of urban chronicler Vivian Maier and the recent rediscovery of her work.

Gopal Lahiri’s poetry looks over varied landscapes – aging city infrastructure, a painted teatime scene, a rainstorm – with a painter’s thoughtful eye.

Wazed Abdullah draws on soft, childlike language to elegantly portray a monsoon rain in Bangladesh. Don Bormon writes in a similar style of the rain’s return in the region after a hot sunny summer. Tamoghna Dey speaks to the strength and flexibility of water as a metaphor.

Eva Petropoulou Lianou finds union with nature on her daily walk, taking inspiration from its diversity and authenticity. David Sapp’s poetry highlights our human connection to the rest of nature through musings on barns, fields, and a dead cat.

Chimezie Ihekuna revels in the beauty of nature and the intricate ways in which its systems work and creatures survive, but warns of its destruction. Graciela Noemi Villaverde also urges care for the natural world and highlights how natural systems can self-heal and regenerate.

Sayani Mukherjee revels in the passage of seasons in nature as Kylian Cubilla Gomez explores the hidden world of snails, centering the small mollusk in his photos. Sara Hunt-Flores reflects on the sun lighting her path, helping her distinguish illusion from reality.

Svetlana Rostova uses nature metaphors to convey the breadth and intensity of her past experiences. Mahbub Alam compares falling in love to the wonder of seeing a firefly. Shamsiya Khudoynazarova Turumnova illuminates the way love can revive a person and rejuvenate their life. Dr. Prasanna Kumar Dalai evokes memory and the ecstasy of falling in love. Mesfakus Salahin pleads with a lover to take him back as a response to his enduring feelings.

Stephen Jarrell Williams reflects on the poignancy and power of stories: those in books and those of family love and passing generations. Kassandra Aguilera’s poetry expresses love that remains despite troubled parental relationships. Bill Tope’s short story addresses a platonic and artistic friendship between a man and a woman and the tragic social disapproval that drives them apart.

Scott C. Holstad probes various sorts of physical and emotional desire. Duane Vorhees speaks to birth and death, love and war, then turns to a personal blues poem about feeling disillusioned by faith.

Gordana Saric offers up a prayer for personal compassion and global peace. Brian Barbeito shares daily musings on meaning and ethics and and speculates on our individual lives’ effects on the universe. Inayatullah encourages us all to look inward and heal our inner wounds and forgive each other in order to change the world on a larger scale.

Lilian Dipasupil Kunimasa shares the hope and strength and healing she finds through her faith. K. Sayyid Mubashir Hadhi explicates the spiritual and cultural significance of Eid Al-Adha. Timothee Bordenave’s old-style pieces express his spiritual faith and desire for universal oneness. Bruce Mundhenke expresses how faith and wisdom can outlast our technologies and our inhumanity to each other. R.K. Singh calls us to ethnic and religious tolerance based on the world’s complex history and celebrates physical and spiritual love.

Dr. Jernail Singh speculates on how literature and drama, religious or not, can inspire moral development as well as catharsis, when villainy and evil are stopped. Matthew Kinlin interviews Kenneth M. Cale about the inspirations and creative process behind his book Midnight Double Feature: Director’s Cut, a stand against the growing darkness he sees in the world.

Lidia Popa describes the power of writing to transmute ideas and feelings into a mode of communication from one soul to another. Haroon Rashid outlines the role of silence, observation, and empty space for thoughtful writing in his ars poetica.

Xadjiyeva Nodira studies idioms and whether the phrases can take on different meanings within the same language. Kaljanova Gulmira’s paper outlines the benefits of having a language learner “shadow” a native speaker. Shahnoza Ochildiyeva’s essay explicates the complex task of translation and how, as of now, translation requires a human being with cultural awareness.

Isabel Gomes de Diego’s photography celebrates human and natural creativity in various forms: origami, sewing, typing. Bahora Mansurova turns to the craft of medicine, discussing ways to treat periodontal diseases. Linda S. Gunther reviews Kristina McMorris’ suspense novel of the newsroom, Sold on a Monday.

Nozima Gofurova describes an educational visit to Tashkent’s Mirzo Hotel, where she learned about Central Asian art and history. Joseph Ogbonna highlights the majesty and historical influence of ancient Egyptian civilization. Maja Milojkovic’s ekphrastic work draws inspiration from the strength of ancient Herakles.

Z.I. Mahmud explores feminist speculative literature in India and the works of Begum Rokeya Sakhawat Hossein. Bhagirath Choudhary, in a piece translated by Eva Petropoulou Lianou, advocates for respect for women and for society to celebrate positive traits traditionally associated with the nurturing feminine.

Eva Petropoulou Lianou speaks of her intimate and demanding relationship with her female poetic muse. Isaac Dominion Aju reflects on the artistic inspiration he received from Chimamanda Ngozi Adichie, whose work helped him to find his own voice. Donna Dallas’ poetic speakers find writing inspiration from a quiet morning, a busy urban city full of desire, and the throes of drug addiction. Hauwa’u Naseer Mukhtar evokes the peace and creative source of solitude as Chloe Schoenfeld resolutely affirms her claim to her own soul.

Kelly Moyer’s asemic poetry invites us to the experience of appreciating writing and art, even without literal meaning. Ric Carfagna’s poetry touches on perception, how we experience and make sense of our world.

Loki Nounou reflects on life’s unpredictability, as S. Afrose exposes existence’s slippery nature, complex and hard to pin down and define. Utso Bhattacharyya’s short story involves an ordinary man’s visit to a surreal reality existing alongside and within our own.

Alex S. Johnson’s horror tale probes the insidious way oppression works not only through violence, but also through individual and social gaslighting. Mark Young’s poetry crafts off-kilter scenes where people and other creatures adjust to their settings.

J.J. Campbell turns to poignant nostalgia while experiencing slow trauma. John Angelo Camomot’s verse speaks to the grief of losing a loved one and the comfort of memories.

Sean Meggeson’s humorous tales probe our relationships with authority and failures of communication. On the theme of authority, Taylor Dibbert observes wryly that leaders who are least affected by policies are often the first to advocate for them.

Mykyta Ryzhykh’s short story depicts war as an unwelcome trespasser, refusing to communicate its intentions or ask permission to occupy someone’s basement. Ahmed Miqdad laments the suffering of civilians in Gaza while expressing hope for the region. Combat veteran Steven Croft speculates on goals for a possible return to United States military intervention in Afghanistan and hopes they will finally get girls back to school.

Sadoqat Qahramonovna To’rayeva reflects on pursuing education as a child and teen in his humble farming village. Marjona Baxtiyorovna sends out a tribute to education and graduating students.

We hope this issue is educational, inspiring, and enjoyable!

Heresy

It was a meeting of the executive board of the church elders and, having conducted all the business at hand, the remaining five men sat around winding down, talking about their wives, their children and grandchildren. Adam, a widower who had never had children, felt a little left out. Mark looked his way and asked, “Adam, what’s new in your life?” Adam felt the others staring at him.

Finally, he replied, “I have a friend in New York, Annie, whom I met through a writers’ circle. I’ve known her for almost a year, and we’ve become pretty close.”

“A long-distance romance, ‘eh?” asked Quinn, with a little wink.

Adam flushed. “No. Not a romance. It’s not like that. We’re both writers and…”

“Is she,” asked John primly, “of our faith?”

“No. Annie is Jewish. Reform.”

This information seemed to fall like a leaden shroud over the group and, taking up the gavel which served as a token of his authority, John smacked it down smartly and the group dispersed.

That evening, Adam reread Annie’s latest email a third time. The woman has a definite way with words, he thought. Always concerned with him and asking after his health. He always tried to reciprocate. The land line jangled, almost preternaturally loud, and Adam jumped. He snatched up the receiver, thinking it was perhaps Annie. All he got was dead air.

After church that Sunday, Adam was confronted in the cloakroom by Laurel, a 60ish widow who’d made no secret that she rather fancied him.

“I understand that congratulations are in order,” she remarked without preamble.

“I beg your pardon?” asked Adam.

“I learned from Joyce”–John’s wife–“that you have a girlfriend in New York,” she said. “What’s her name…Annette?”

“Annie,” he corrected her at once. “And she’s not my girlfriend. We’re just friends. Another writer,” he explained.

“Oh yes,” said Laurel dryly, “your writing. Have you ever earned any money at your…hobby.”

Adam uttered a sigh. “No. Not so far.”

“Well, if you ask me, anything that takes up that much of your day, and you don’t get a paycheck, is a waste of time and effort.”

“You raise a legitimate point, Laurel,” said Adam. She looked at him. “The point being that I never asked you.”

“Humph!” she snapped, and turned on her heel and stalked off.

A day later, standing by his mailbox, Adam added the final flourishes to a playful cartoon he’d sketched in the card he was sending to his friend in New York. The snail mail they exchanged was but another expression of the mutual affection they felt for the other. Adam felt very lucky to have found someone with whom he could be fully honest. He added a complimentary remark about Annie’s latest poem, which she’d given him a peek at prior to submitting it to a journal. It felt good to be trusted, thought Adam.

The following Wednesday, after their business meeting, John gave Adam, who at 80 had stopped driving, a ride home. On the ride, John turned to Adam and said, “I’m not certain you’re exercising good judgement lately, Adam.”

Here it comes, thought Adam. Laurel was John’s sister-in-law, and fallout from their minor dust up was almost inevitable. “Go ahead,” invited Adam. “Say it.”

“Alright, I will,” said John, pulling into Adam’s drive. “You hurt Laurel, Adam. You know she has always had her eye on you ever since Merci died. Joyce and I felt it would be good for you two to come together, be a couple, and worship God and do good works together. Laurel is an attractive woman, Adam.”

“You don’t need to sell me on Laurel, John,” replied Adam. “She is a pretty woman and a good servant of God and will make some man a fine mate. But, not me.” There, he’d said it. Now for the blowback.

“So you have your eye on this New Yorker. May I ask how old she is?” John inquired nosily.

Adam took a deep breath and released it. “She’s 50,” he said.

“Well,” said John stiffly. “Laurel is nearly 70, so I suppose she can’t compete with your little tootsie.” Adam rolled his eyes a little.

“Annie is not in competition with Laurel,” said Adam. “Annie lives 2,400 miles away. She doesn’t even drive; she has narcolepsy,” Adam found himself confiding. “And I don’t drive anymore. So, our getting together, which neither of us has ever even talked about, is problematic. May I confide in you, John?” asked Adam.

John nodded curtly.

“I don’t even want a girlfriend, a lover, a wife. When Merci died three years ago, I was devastated. So much so, that I swore I would never get so attached to another human being. It simply hurt too much.”

“Adam,” said John. “You lost your wife, But, life doesn’t have to stop.”

“And it hasn’t. I began to write after Merci died. I found it cathartic at first, and then I found I had a knack for it. I enjoy it. Annie enjoys it as well, and that was the basis for our friendship at first.”

“And now?” asked John.

“I love Annie, John. I’m not in love with her; I mean I don’t want to live with her or marry her or make love to her. But, I do love her. And I’m not giving her up. She is good-hearted, sharp as a tack and really seems to get me. The church is not always there for me. People have lives, I understand, and I hold it against nobody. But, there it is. Annie and I are there for the other. I consider her my best friend.”

“And is that how this woman feels, too?” asked John next.

“We have discussed our relationship and she knows what I want and I understand her expectations as well. She loves me, too, John.”

“But, a 30-year age difference,” said the other man, knifing his hand through the air. “What can you two possibly have in common? And what’s the next step?”

“We have our writing in common: a love for language and creativity and sharing. She is an amazing woman. And the next step? Does there really have to be one? As I wanted to explain to Laurel, not every endeavor has to result in a paycheck in order to be measured a success; by the same token, not every relationship has to wind up between the sheets to be judged worthwhile.” Adam judged by John’s expression that he’d gone too far. “Have a good evening, John,” Adam said, opening the car door.

“One more thing,” said John coldly. Adam paused. “You were voted out of your eldership by the elder committee.” When Adam said nothing, John went on, “as an elder you have a responsibility to be a guiding spirit for the church, and to show by example what it means to be with Christ. Your eldership was at issue even before, due to your age. But now, Adam, I’m afraid your poor judgement has earned you this rebuke. I’m sorry,” he said insincerely.

The following Sunday, John, Adam’s regular ride to the service, did not show up, so Adam stayed at home. The same thing happened the next week, and so Adam put the whole affair out of his mind. And there it stayed until the ensuing winter, when two members of the senior outreach program showed up at Adam’s doorstep, collecting a love offering for Christmas gifts for the needy. Adam allowed them into his home.

“We’ve missed you at the services, Adam,” said a tall, rail-thin male with a high-pitched voice.

Adam struggled, but could not recall his name. “Really?” he asked.

“Yes indeed,” said a middleaged, medium-sized woman with brown hair. “We were startled when you resigned your eldership, but I guess everyone wants to finally retire.” She giggled nervously. “We weren’t sure you were at home,” she went on. “Your car wasn’t in your driveway.”

“I no longer drive,” he admitted.

“Oh!” she said. “Would you like to be placed on the list to get a ride to church?”

“Well,” he said, “John Badman was giving me a ride, at one time.”

“Oh!” she said again. “You didn’t know. John was in a driving accident and broke his pelvis. He hasn’t driven in months. So that’s why you haven’t been to church?”

“What about Joyce?” asked Adam, remembering that John’s wife didn’t drive either.

“I  think she catches a ride with her sister. Do you know Laurel? Maybe she could drop by to pick you up. You just live a mile or so from them.”

“How long will John be laid up?” asked Adam, suddenly concerned for his old friend. Perhaps there had been no great conspiracy after all.

“It’s difficult to say, Adam,” replied the man, whose name Adam could yet not recall. “He’s in a nursing home for the foreseeable future. He’ll have to learn to walk again. Man’s 75 years old, you know.”

After Adam gave them a generous donation to the Christmas toy fund, he thought about returning to church. He’d felt rather lost without his faith. Although he had not forfeited his personal relationship with God, not attending church had left a hole.

That evening, Adam received a lengthy email from Annie, the first contact she’d initiated in nearly a week. Normally, they communicated by phone or email almost daily, but he’d been forced to write or call her, and had detected a vague, unsettling distance in her most recent communications. As he sat near the PC to read her email, he told himself he would call her again and ask her, straight out, what the problem was. He printed out her email so he could sit back in his recliner and enjoy himself. Settling in, he read:

Dear Adam,

I hope this evening finds you well. As for me, there have been some rather drastic changes, with respect to my situation and my future.

I’d like to preface my remarks by telling you that over the past 15 months I have relished our deepening friendship. I feel a closeness to you that I’ve not felt since I lost Bruce nearly two years ago. It was your comments on my published work which prompted me to reengage with writing. It also showed that perhaps there was a new tomorrow, with new interests and new people.

You were very patient with my awkwardness at first and I want to tell you what that meant to me, to my recovery and my reemergence into the world. Adam, you are my dearest friend. I love you as a very close friend, as we discussed.

That being said, we come to the reason for this email. Adam, I am getting married. Brian works in the same office I do and I’ve known him for almost ten years. We were always friendly, but never close. Not like you and me. A year ago, he was divorced and our mutual attraction and curiosity for one another just blossomed. What I’m trying to say, Adam, is that I’m in love with Brian. And he loves me back.

This does not affect the way I feel about you. I will always love you with all my heart. I would love to continue our relationship, our phone calls and emails, the silly cards in the mail. However, Brian can be a little possessive, a little jealous. He’s unwilling to share. Also, there’s the matter of our respective faiths. Like me, Brian is Jewish. That’s why I’m writing, to tell you that there can be no more contact between us. I wish you all the best and maybe you’ll find someone some day too.  Please don’t write or phone me, or I’ll be forced to use my spam filter or change my telephone number. All the best. And happy writing.

Annie.

Adam sat in the back of the church that Sunday, paging idly through the hymnal. He didn’t join his voice with the others. In the week since Annie said goodbye, he’d thought of little else than his erstwhile best friend. After the service, Laurel and Joyce came up to Adam and asked if he was ready to leave.

“I’m ready when you are, ladies,” he said with a gentle smile.

In the car, Laurel looked back over her shoulder at Adam, seated in the rear. “Are you still in touch with your New York friend, Adam?” There was no apparent rancor on her part. She had obviously moved on.

Adam shook his head. “No,” he said. “Not for some little time.” Before Laurel could pose the inevitable question, Adam stemmed the tide by telling them that, “Annie died some months ago, Laurel. Covid,” he explained.

“Adam, I’m so sorry,” said Laurel, whose sentiments were echoed by her sister. “I wish we’d known; we would’ve been there for you.”

“Well, you had a lot on your plates, what with John and all,” said Adam magnanimously. He saw Laurel smile smugly.

“God moves in mysterious ways. She was Jewish, yes?” she asked, staring at Adam in the rearview mirror. He nodded. “That’s too bad,” she said, before turning back to the road.

…